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Angelic Hierarchies Wikibook Angelic Hierarchies Wikibook PDF generated using the open source mwlib toolkit. See http://code.pediapress.com/ for more information. PDF generated at: Sun, 27 Apr 2014 17:14:19 UTC Contents Articles Hierarchy of angels 1 Christian angelic hierarchy 2 Yazata 10 Jewish angelic hierarchy 14 Angels in Judaism 15 Living creatures (Bible) 27 Ophanim 28 Er'el 30 Hashmal 31 Seraph 32 Elohim 35 Sons of God 41 Cherub 45 Thrones 49 Archangel 50 Seven Archangels 58 Islamic view of angels 60 Israfil 64 Holy Spirit (Islam) 67 Buraq 70 References Article Sources and Contributors 73 Image Sources, Licenses and Contributors 75 Article Licenses License 76 Hierarchy of angels 1 Hierarchy of angels A Hierarchy of Angels is a belief or tradition found in the angelology of different religions, which holds that there are different levels or ranks of angels. Higher ranks may be asserted to have greater power or authority over lower ranks, and with different ranks having differences in appearance, such as varying numbers of wings or faces. Abrahamic faiths The Assumption of the Virgin by Francesco Botticini at the National Gallery The Jewish angelic hierarchy is established London, shows three hierarchies and nine orders of angels, each with different in the Hebrew Bible, Talmud, Rabbinic characteristics. literature, and traditional Jewish liturgy. They are categorized in different hierarchies proposed by various theologians. For example, Maimonides, in his Mishneh Torah or Yad ha-Chazakah: Yesodei ha-Torah, counts ten ranks of angels. The most influential Christian angelic hierarchy was that put forward by Pseudo-Dionysius the Areopagite in the 4th or 5th century in his book De Coelesti Hierarchia (On the Celestial Hierarchy). During the Middle Ages, many schemes were proposed, some drawing on and expanding on Pseudo-Dionysius, others suggesting completely different classifications. According to medieval Christian theologians, the angels are organized into several orders, or "Angelic Choirs". Pseudo-Dionysius (On the Celestial Hierarchy) and Thomas Aquinas (Summa Theologica) drew on passages from the New Testament, specifically Ephesians 1:21 and Colossians 1:16, to develop a schema of Orthodox icon of nine orders of angels. three Hierarchies, Spheres or Triads of angels, with each Hierarchy containing three Orders or Choirs. There is no standard hierarchical organization in Islam that parallels the Christian division into different "choirs" or spheres, and the topic is not directly addressed in the Quran. However, it is clear that there is a set order or hierarchy that exists between angels, defined by the assigned jobs and various tasks to which angels are commanded by God. Hierarchy of angels 2 Some scholars suggest that Islamic angels can be grouped into fourteen categories, with some of the higher orders being considered archangels. There is also an informal Zoroastrian angelic hierarchy, with specific angelic beings called yazatas having key positions in the day-name dedications on the Zoroastrian calendar. Role-playing games Angels are occasionally presented in role-playing games as having ordered hierarchies, within which higher level angels have more power and the ability to cast more spells or exercise other magical abilities. For example, Angels in Dungeons & Dragons, a subgroup of the beings called Celestials, coming in three different types, the progressively more powerful Astral Deva, Planetar, and Solar. References Christian angelic hierarchy For other angelic hierarchies, see Hierarchy of angels. The most influential Christian angelic hierarchy was that put forward by Pseudo-Dionysius the Areopagite in the 4th or 5th century in his book De Coelesti Hierarchia (On the Celestial Hierarchy). During the Middle Ages, many schemes were proposed, some drawing on and expanding on Pseudo-Dionysius, others suggesting completely different classifications. According to medieval Christian theologians, the angels are organized into several orders, or "Angelic The Assumption of the Virgin by Francesco Botticini at the National Gallery Choirs". London, shows three hierarchies and nine orders of angels, each with different characteristics. Pseudo-Dionysius (On the Celestial Hierarchy) and Thomas Aquinas (Summa Theologica) drew on passages from the New Testament, specifically Ephesians 1:21 and Colossians 1:16, to develop a schema of three Hierarchies, Spheres or Triads of angels, with each Hierarchy containing three Orders or Choirs. Although both authors drew on the New Testament, the Biblical canon is relatively silent on the subject. Thus these hierarchies are highly speculative. Christian angelic hierarchy 3 First Sphere The first sphere angels serve as the heavenly counselors. Orthodox icon of nine orders of angels. Seraphim Seraphim (singular "Seraph"), mentioned in Isaiah 6:1-7 [1] are the highest angelic class and serve as the caretakers of God's throne and continuously shout praises: "Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!" According to Isaiah 6:2 [2], the Seraphim have six wings: "with two he covered his face, and with two he covered his feet, and with two he flew". Seraphim surround the divine throne in this illustration from the Petites Heures de Jean de Berry, a 14th-century illuminated manuscript. Christian angelic hierarchy 4 Cherubim Cherubim have four faces: one of a man, an ox, a lion, and an eagle. They have four conjoined wings covered with eyes, a lion's body figure, and they have ox's feet. Cherubim guard the way to the tree of life in the Garden of Eden (Genesis 3:24) and the throne of God (Ezekiel 28:14–16). The cherubim are mentioned in Genesis 3:24; Exodus 25:17–22; 2 Chronicles 3:7–14; Ezekiel 10:12–14, 28:14–16; 1 Kings 6:23–28; and Revelation 4:6–8. Modern English usage has blurred the distinction between cherubim and putti. Putti are the winged human baby/toddler-like beings traditionally used in figurative art. St. Thomas Aquinas imagined Satan as a fallen Cherub. A cherub, as described by Ezekiel and according to traditional Christian iconography. Thrones or Ophanim The "Thrones" (Greek: thronoi, pl. of thronos) or Elders, also known as the Erelim or Ophanim,[citation needed] are a class of celestial beings mentioned by Paul of Tarsus in Colossians 1:16 [3] (New Testament). They are living symbols of God's justice and authority, and have as one of their symbols the throne. These high celestial beings appear to be mentioned again in Revelation 11:16 [4]. The Ophanim (Heb. ofanim: Wheels, also known as Thrones, from the vision of Daniel 7:9 [5]) are unusual looking even compared to the other celestial beings; They appear as a beryl-coloured wheel-within-a-wheel, their One traditional depiction of the chariot vision, based on the description in Ezekiel. rims covered with hundreds of eyes. They are closely connected with the Cherubim: "When they moved, the others moved; when they stopped, the others stopped; and when they rose from the earth, the wheels rose along with them; for the spirit of the living creatures [Cherubim] was in the wheels." Ezekiel 10:17 NRSV. Christian angelic hierarchy 5 Second Sphere Angels of the Second Sphere work as heavenly governors. Dominions or Lordships The "Dominions" (Eph. 1:21; Col. 1:16) (lat. dominatio, plural dominationes, also translated from the Greek term kyriotetes, pl. of kyriotes, as "Lordships") or "Dominations" are presented as the hierarchy of celestial beings "Lordships" in the De Coelesti Hierarchia. The Dominions, also known as the Hashmallim, regulate the duties of lower angels. It is only with extreme rarity that the angelic lords make themselves physically known to humans. They are also the angels who preside over nations. The Dominions are believed to look like divinely beautiful humans with a pair of feathered wings, much like the common representation of angels, but they may be distinguished from other groups by wielding orbs of light fastened to the heads of their scepters or on the pommel of their swords. Virtues or Strongholds The "Virtues" or "Strongholds" lay beyond the ophanim (Thrones/Wheels). Their primary duty is to supervise the movements of the heavenly bodies in order to ensure that the cosmos remains in order. The term appears to be linked to the attribute "might", from the Greek root dynamis (pl. dynameis) in Ephesians 1:21 [6], which is also translated as "Virtue". They are presented as the celestial Choir "Virtues", in the Summa Theologica. Traditional theological conceptions of the Virtues might appear to describe the same Order called the Thrones (in which case the Ophanim may not be the same thing as "Thrones"). From Pseudo-Dionysius the Areopagite's De Coelesti Hierarchia: "The name of the holy Virtues signifies a certain powerful and unshakable virility welling forth into all their Godlike energies; not being weak and feeble for any reception of the divine Illuminations granted to it; mounting upwards in fullness of power to an assimilation with God; never falling away from the Divine Life through its own weakness, but ascending unwaveringly to the superessential Virtue which is the Source of virtue: fashioning itself, as far as it may, in virtue; perfectly turned towards the Source of virtue, and flowing forth providentially to those below it, abundantly filling them with virtue." Powers or Authorities The "Powers" (lat. potestas (f), pl. potestates), or "Authorities", from the Greek exousiai, pl. of exousia (see Greek root in Eph 3:10 [7]), appear to collaborate, in power and authority, with the Principalities (Rulers). The Powers are the bearers of conscience and the keepers of history. They are also the warrior angels created to be completely loyal to God. Some believe that no Power has ever fallen from grace, but another theory states that Satan was the Chief of the Powers before he Fell (see also Ephesians 6:12 [8]).
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